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Ugarit
Ugarit is one of the member nations of the Chedorlaomerian World Empire, having joined it in 1904 BC. Major cities include Ugarit, the capital, Sheklesh, Silhu, Aru, Bekani, Ma'rapa' and Suksu. The nobility in Ugarit are called the Royal Maryannu (Marianu Šarri). List of Kings of Ugarit * Ammishtamru I. 1932-1927 * 'Ibiranu I. 1927-1917 * 'Ibiranu II. 1917-1904 * Yaqarum I. 1904-1893 * Niqmaddu I. 1893-1882 * 'Arhalbu I. 1882-1874 * Yaqarum II. 1874-1863 * Ammishtamru II. 1863-1849 * Niqmepa I. 1849-1839 * 'Ibiranu III. 1839-1829 * 'Ammurapi I. 1829-1814 * 'Arhalbu II. 1814-1805 * Niqmepa II. 1805-1797 * 'Ammurapi II. 1797-1782 * Ammishtamru III. 1782-1769 * 'Arhalbu III. 1769-1752 * Niqmepa III. 1752-1738 * 'Ammurapi III. 1738-1721 * Niqmepa IV. 1721-1703 * Yaqarum III. 1703-1691 * Ammishtamru IV. 1691-1677 * 'Arhalbu IV. 1677-1660 * 'Ammurapi IV. 1660-1647 * Yaqarum IV. 1647-1629 * Ammishtamru V. 1629-1614 * Niqmepa V. 1614-1599 * 'Ibiranu IV. 1599-1584 * 'Arhalbu V. 1584-1565 * Yaqarum V. 1565-1539 * 'Ammurapi V. 1539-1520 * 'Ibiranu V. 1520-1497 * Ammishtamru VI. 1497-1472 * 'Arhalbu VI. 1472-1447 * Ammishtamru VII. 1447-1432 * Niqmepa VI. 1432-1412 * 'Ibiranu VI. 1412-1391 * 'Ammurapi VI. 1391-1366 * Yaqarum VI. 1366-1344 * Ammishtamru VIII. 1344-1318 * 'Arhalbu VII. 1318-1299 * 'Ibiranu VII. 1299-1275 * 'Ammurapi VII. 1275-1251 * Yaqarum VII. 1251-1224 * Niqmepa VII. 1224-1201 * Ammishtamru IX. 1201-1188 * 'Arhalbu VIII. 1188-1159 * Urtenu I 1159-1139 * Yaqarum VIII. 1139-1117 * Niqmepa VIII. 1117-1093 * 'Ibiranu VIII. 1093-1072 * Ammishtamru X. 1072-1053 * Yaqarum IX. 1053-1020 * 'Arhalbu IX. 1020-997 * Niqmepa IX. 997-980 * 'Ibiranu IX. 980-951 * 'Ammurapi VIII. 951-923 * Ammishtamru XI. 923-904 * Nu'me-Rašap I. 904-891 * Ammishtamru XII. 891-870 * Niqmepa X. 870-849 * 'Arhalbu X. 849-813 * Ammishtamru XIII. 813-790 * 'Ibiranu X. 790-773 * Šiptia I 773-752 * Niqmepa XI. 752-730 * 'Arhalbu XI. 730-702 * Niqmepa XII. 702-687 * Ammishtamru XIV. 687-663 * Urtenu II. 663-629 * Nu'me-Rašap II. 629-602 * 'Ibiranu XI. 602-583 * Ammishtamru XV. 583-560 * Urtenu III. 560-533 * Niqmepa XIII. 533-507 * Šiptia II. 507-477 * 'Arhalbu XII. 477-431 * 'Ibiranu XII. 431-412 * Gamir-Addu I. 412-371 * Ebdu-Rašap I 371-354 * Ammishtamru XVI. 354-322 * 'Ibiranu XIII. 322-298 * 'Arhalbu XIII. 298-276 * Niqmepa XIV. 276-250 * 'Ammurapi IX. 250-221 * 'Ibiranu XIV. 221-197 * 'Arhalbu XIV. 197-168 * Yanhanu I. 168-144 * Niqmepa XV. 144-118 * Ammishtamru XVII. 118-89 * 'Ibiranu XV. 89-69 * Yaqarum X. 69-40 BC * 'Arhalbu XV. 40-15 BC * Attenu I 15 BC-17 AD * Ammishtamru XVIII. 17-40 * Niqmepa XVI. 40-65 * Nu'me-Rašap III 65-107 * 'Ammurapi X. 107-141 * 'Arhalbu XVI. 141-180 * Ammishtamru XIX. 180-211 * 'Ibiranu XVI. 211-240 * Ammishtamru XX. 240-283 * 'Arhalbu XVII. 283-310 * 'Ibiranu XVII. 310-339 * Šiptia III. 339-362 * Ammishtamru XXI. 362-390 * Niqmepa XVII. 390-414 * Attenu II 414-441 * 'Ibiranu XVIII. 441-470 * 'Ammurapi XI. 470-493 * Yaqarum XI. 493-520 * Niqmepa XVIII. 520-555 * 'Arhalbu XVIII. 555-591 * Ammishtamru XXII. 591-617 * Gamir-Addu II 617-651 * Niqmepa XIX. 651-679 * Yanhanu II 679-701 * Attenu III. 701-733 * 'Arhalbu XIX. 733-756 * 'Ibiranu XIX. 756-781 * Ammishtamru XXIII. 781-815 * Niqmepa XX. 815-853 * Ebdu-Rašap II 853-890 * 'Arhalbu XX. 890-919 * 'Ammurapi XII. 919-962 * 'Ibiranu XX. 962-993 * Ammishtamru XXIV. 993-1016 * Niqmepa XXI. 1016-1058 * 'Arhalbu XXI. 1058-1080 * 'Ibiranu XXI. 1080-1103 * Yaqarum XII. 1103-1140 * Šiptia IV 1140-1165 * Niqmepa XXII. 1165-1202 * Yaqarum XIII. 1202-1231 * Ammishtamru XXV. 1231-1259 * 'Ibiranu XXII. 1259-1283 * 'Arhalbu XXII. 1283-1313 * Niqmepa XXIII. 1313-1352 * Yanhanu III 1352-1386 * 'Ibiranu XXIII. 1386-1417 * 'Arhalbu XXIII. 1417-1448 * 'Gamir-Addu III. 1448-1477 * Niqmepa XXIV. 1477-1502 * Ammishtamru XXVI. 1502-1530 * 'Ibiranu XXIV. 1530-1557 * 'Arhalbu XXIV. 1557-1592 * Niqmepa XXV. 1592-1618 * Yanhanu IV. 1618-1640 * Attenu IV. 1640-1663 * Ammishtamru XXVII. 1663-1690 * 'Arhalbu XXV. 1690-1711 * Yaqarum XIV. 1711-1743 * 'Ibiranu XXV. 1743-1770 * 'Ammurapi XIII 1770-1794 * Ebdu-Rašap III 1794-1823 * Ammishtamru XXVIII. 1823-1854 * Yaqarum XV. 1854-1873 * 'Ibiranu XXVI. 1873-(1890) ** Crown Prince Nu'me-Rašap Religion The Gods Major gods in Ugarit include: * Eni Attanni, "God Father", the Father of El * El ("The sagacious one, the God of Mercy", "The Bull El", "Indeed our creator is Eternal, Indeed ageless is he who formed us", "The Eternal King" Melek'Olam, "The Hale One" Rapi'u, "God of the Covenant", "El the Judge", "King Father of Years") the Father of the Gods * Thukamun and Šanim, El's attendants and messengers * Ašerah, Wife and Sister of El * Ba'al (Hadad) (also called Pidar). His weapons are a pair of divine magical clubs, named Yagarriš and Ay-yamarri. "Seven lightning bolts he casts, eight magazines of thunder." In his palace he had windows descibed as "rifts in the clouds", which he used to control the weather. * Dagan * The moon God Yarih ("The Son in Law of Baal) and his consort Nikkal, * The mountain Gods Hazzi and Namni * The Goddess of war, love fertility Anat (cult centre in Silhu, "Balultu Anatu" Anat,"Ba'latu Mulki" of Kingship, "Ba'latu Darkati" of Dominion, "Ba'latu Šamemi Ramemi" of the High Heavens), Anath of Sapon, who is also called "Divine Sister-In-Law in Association with the peoples". She resides in Inbubu and delights in fighting, "She plunges her knees into the blood of warriors". According to a myth she took on the form of a heifer to have intercourse with Baal, and after lying together with Baal 77 times she bore him a son. * After Baal's death, she lamented him and then proceeded to eat his body: "While Anath walked along, lamenting The Beauty of her brother, how fair The Charm of her brother, how seemly She devoured his flesh without a knife And drank his blood without a cup." She then proceeds to go to the underworld to split open Mot the god of death to free Baal. She has horns and wings. She lives in the mountains Inbb and Ugr. * El's daughter and wife Athirat (also called Elat "Goddess", and Qodesh, "Holiness", "She who treads on the sea")) * El's other wife the Goddess Rahmay * The war God Kemosh * El's sons Šalim the Evening Star and Šahar the Morning Star * Horanu the God of Magic * Šapšu the sun goddess. The sun Goddess, Šapšu, is considered a messenger in Ugaritic religion. Also called "The Mother of the Mare". * Baa'ls daughter Pidrayu "Maid of Light" * Baal's daughter Arsay "The Maid of Floods" * Baal's daughter Tallay, "The Maid of Rain" * Baal's daughter Yabradmay * Kothar-wa-Khasis the smith god and God of Wisdom * God of illness and death Rašap who is the gatekeeper of the sun on it's daily journey across the sky and into the underworld, * Mot ("the Beloved") who is the god of Death * The river god Naharu * Khirikhbi Patron God of the Summer Fruit * Thamaqu ("Warior of Baal") a warrior god * Dadmiš, a healing Goddess * Ṣaduq, a god of justice * Daqqatu, a she-goat Goddess. * Tirši, God of wine. * The seven Kotharat Goddesses (midwives) named Tlhhw/Tillahhuwi, MIghy/Mulughy, Bq't,/Bag'at, Tqt/Taqat, Prbht/Parabaht and Dmqt/Damaqt. * Šatrana, a minor deity worshipped in a Marzeah. * El is also the father of "The Devourers" by his handmaidens Tlš and Dmgy. They take the form of bulls and are hunted down by Baal. Mot then seeks vengence for their death. * Ilat Asram, the Goddess of Prisoners * Baalat Bahatim, (b'lt bhtm), Goddess of the Mansion, Tutelary Goddess of the Dynasty, * Inaš ilam (inš ilm) Qataram (gtrm) and Batabat (btbt), Tutelary Gods of the Dynasty * Samal (Sml), Goddess, the Um Nšrm - Mother of Eagles. * Šutuqut (Š'tqt) Healing Goddess, "She who causes sickness to pass away" * Galmu (Lad) Messenger of the Gods. * The abode of El and the Assembly place of the Gods is thought to be in the north, at the base of the cosmic waters "at the sources of the two rivers, in the midst of the fountains of the double-deep". El's residence is most often described as a "domed tent". Myths Baal defeats the Sea In the myth, Yamm, "Prince Sea", challenges the Gods, demands Baal be made his slave and his own kingship to be recognised. All the gods at the divine assembly tremble and refuse to challenge sea and even El decrees Baal a servant of the Sea. However, Baal refuses and Kothar-wa-khasis the divine smith makes for Baal the divine clubs Yagarriš and Ay-yamarri to battle Sea with. Baal kills Yamm ("Sea verily is dead, Baal rules !) while Anath kills other serpent like creatures of the sea: "I have certainly struck the beloved of Ilu, Yammu, completely finished off Naharu, the great god. I have certainly bound the jaws of Tunnanu, in order to destroy it, I have struck the twisting serpent, the coiled one with seven heads. I have struck the beloved of Ilu, Arišu I have defeated the calf of Ilu, Atiku I have struck the bitch of Ilu, Ištu I have finished of the daughter of Ilu, Ḏabbi…." A further text (translation Wayne T. Pitard) dwells on Anat's defeat of Tunnanu. "In the land of Mahanaim ... (imperative) Yamm!" "With her tongues she licks the heavens." "With her twin tails she (strikes) Yamm. "She sets a muzzle on Tunnan." "She binds him on the heights of Lebanon." "Toward the desert shall you be scattered, O Yamm!" "To the multitude of ḫt, O Nahar! "You shall not see; lo! you shall foam up!" Baal then has a temple built for him by Kothar-wa-khasis, made of gold and silver. Baal dies When Baal is overcome by Mot the God of death, and became a slave to Mot "“in the midst of his city Ooze, Decay the seat of his enthronement, Slime the land of his heritage“, the "House of Dust". The new is brought to El, and Anat then goes to fight Mot. She slices Mot with a sword, burns him, grinds him in a grindstone and scatters him in a field. Baal then makes one more battle against Mot in the underworld and returns to the world above, El crying out: "Behold, Mighty Ba’l lives;, Behold, the Prince, lord of earth exists." Baal slays Lotan Baal made battle against the Dragon Lotan, destroyed the "crooked serpent", and the heavens "withered and drooped". The Myth of Aqhat The Myth of Aqhat relates the murder of Aqhat, son of Danel King of the Haranamites, who was given as a son to the childless Danel by El. Aqhat was murdered by the Goddess Anat, because Aqhat had recieved a bow meant for her from the smith God Kothar. She attempted to persuade Aqhat to give up the bow, but he refused, so she turned into a falcon and dropped her underling Yatpan who then murdered Aqhat, but dropped the bow into the sea. A great drought came on the land as a result. Danel and his daughter discovered Aqhat's murder. Only the resurrection of Aqhat could result in the return of normalcy. El and the Devourers In another religious text the God El fathers children with his handmaidens Tlš and Dmgy, who had a bovine appearence and were called the Devourers. El, on the demand of his daughter and wife Athirat, sends them away to bear the children in the wilderness, however assures them that as his children they will be recognised and that El will "proclaim their name". Later the God Hadad encountered his kinsmen and killed them. For seven years he had to atone for the murder of his kin. The God Mot then challenges Baal Hadad to avenge his murdered kin and defeats Baal. El seduces the mothers of Šahar and Šalim Toshio Tsumura In the myth El is fetching water for his house, his arm "as far reaching as the sea". His strength impresses two female onlookers. He then casts his staff and stick aside and shoots an arrow into the air, shooting down a bird, which he proceeds to cook. He then seduces the two female onlookers, who give birth to Šahar and Šalim. The Birth of Šahar and Šalim proceeds as such: He bends and their lips he kisses. Behold ! Their lips are sweet, sweet as pomegranates ! By kissing, there is conception, by embracing, impregnation. They go into labor and bear Šahar and Šalim. Word is brought to El: "My two wives, o El, have borne !" "What have they borne ?" "My two children Šahar and Šalim !" Lift up and prepare for Lady Šapaě and for the stars ! he bends and their lips he kisses. Behold ! their lips are sweet ! By kissing there is conception, by embracing there is impregnation. He sits and counts to five for growth to ten for total completion. They go into labor and bear, they bear the Gods, the Likenesses of the Sea, sons of the sea, who suck at the nipples of the Lady's breasts. Word is brought to El "My two wives, O El, have borne !" "What have they borne : The Good Gods. The Likenesses of the Sea, sons of the sea Lift up and make preparations in the midst of the wilderness of Qudš." Šahar and Šalim the wander through the steppes "for seven years, for eight anniversaries", with their mothers and provisions provided on the orders of El. The Bethrotal of Yarih and Nikkal Wyatt Let me sing of Nikkal-and-Ib, the daughter of Harhab king of summer, of Harhab king of weddings. At the setting of the sun Yarih became inflamed; He embraced her who was born of the Kotharat Hear, goddesses, Kotharat, o daughters of Ellil, the Bright Ones ! Lo, the sacred bride bore a son Her vulva yearned for his penis, her lips for his organ were moist. Her father gave her life, as a betrothed one 'Hear, goddesses, Kotharat O daughters of Ellil, the Bright Ones!' Her vulvaI yearned for his penis. To her father Dagan of Tuttul Hear, O Kotharat, daughters of Ellil, the Bright Ones! Yarih the luminary of the heavens sent a message to Harhab king of summer. 'Give Nikkal! Yarih would pay the bride-price for Ib; let her enter his household! And I shall give her dowryl to her father, a thousand shekels of silver and ten thousand of gold! I shall send gems of lapis lazuli! I shall tum her steppelands into vineyards, the steppe land of her love into orchards!' But Harhab king of summer replied, 'O most gracious of the gods, lower edge become son-in-law to Baal; wed Pidray his daughter. I shall introduce you to her father Baal. Athtar will intercede. He will betroth to you Y abradmay. His father's daughter Lion will arouse!, But Yarih the luminary of the heavens repIied, 'With Nikkal will be my wedding!' Afterwards Yarih pays the bride-price for Nikkal. Her father set the beams of the scales, her mother the trays of the scales. Her brothers arranged the ingots, her sisters the stones of the scales. Nikkal-and-Ib it is of whom I sing. Bright is Yarih, and may Yarih shine on you ! I sing of the goddesses, the Kotharat, daughters of Ellil, the Bright Ones, daughters of Ellil, lord of Gamlu, who go down to the nut-groves and among the olive-groves. to the Compassionate, god of mercy. Lo, in my mouth is their number, on my lips is the sum of them: Trousseau and Dowry, Cord-Cutter and Womb-Opener, Breather-of-Breath with Perubahsh and Goodness, the youngest of the Kotharat! Rituals Basic Rituals A ritual food sacrifice in Ugarit is called a "dabhu", though it may also reffer to a much larger ceremony with other rituals performed during it. A burnt offering is reffered to as "šarapu", while a gift/offering to a temple presented in it's courtyard is called "Šelamim". An important part of the King's duties is the transportation of Divine statues, which the King oversees going on foot as per tradition. The King is present for nocturnal rites, having his throne prepared for nightly vigil. He also takes part in oracle rituals, serving as mediator. Rituals related to the royal cult take place in the "chapel", an elevated building within the palace complex. Great sacrifices are usually carried out during the new or full moon. Rituals of El El is reffered to in rituals thusly: "El is enthroned with Athirat of the field, El sits as judge with Hadad his shepherd, Who siings and plays on the lyre". The rituals ends in the following way "Let Rapi' the eternal king judge in might, Let the eternal King judge in strength Verily let him rule his offspring in his grace. To exalt thy might in the earth Thy strength before us thy offspring Thy grace in the midst of Ugarit As long as the years of Sun and Moon And the pleasance of the years of El" Offerings of Rašap The offerings made by the King in the Temple of Rašap are the snout and neck of a beast, silver and gold and then one arrow. Another form of offering that can be made to Rašap is the mouth/head of a lion. The Ascension Ceremony The King, according to the style used in the Myth of Keret, is considered having Divine ancestry and before his ascension the King is described thusly: "He will drink the milk of Athirat, he will drain the breast of Virgin Rahmay, the suckling of the goddesses." The King upon his ascension goes through a ritual through which he enters into sacred marriage with the Goddess Pidrayu. The purification ritual goes thus: "Now repeat the liturgy of purification, for purification of the women of Ugarit, and atonement for the foreigner within the walls of Ugarit, and atonement for his wife Whenever your state of grace be changed, whether by the accusation of the Qatians, or by the accusations of the Dadmians, or by the accusations of the Hurrians, or by the accusations of the Hittites, or by the accusations of the Cypriots, or by the accusations of your opressed ones, or by the accusations of your poor ones Whenever your state of grace be changed, either by anger, or through impatience, or through some evil you have done Whenever your state of grace be changed, concerning the sacrifices and the offering, our sacrifice we offer This is the offering we make This is the victim we immolate May it be born aloft to the Father of the Gods May it be born aloft to the Pantheon of the Gods To the Assembly of the Gods To Thukanum and Šanim Here is the donkey" Vinedressers ritual The ritual opens with the proclamation: "I would cal on the God Gracious and Fair, even the Princes, Let honor be rendered to them on high" During the ritual, a ceremonial song is sung by vinedressers, who bind the vine during the chant. The vinedressers chant: "As Lord and master sate he enthroned In his one hand was the sceptre of childlessness, In his other that of widowhood, Yet see, they now prune him who prune the vine, smithe him who smite the vine, make his rotten grapes to fall as from a vine" A symbol of the moon is then placed on a pedestal seven times, a young goat is cooked in milk, and fresh water is poured into basins, also seven times. Thereafter statues of Anat and Ašerah are decorated in splending attire, paraded before the assembled worshipers and then enthroned. At the end of the procession a hymn is sung, claiming: "I am jealous for the name of the Princes." Mourning Ritual The Mourning ritual for a deceased consists of pouring ashes on one's head, putting on simpler mourning clothes and lacerating one's skin with stones and cutting ones hair. A common offering given to temples by men returning from the sea is an anchor, often specifically made for the purpose. Mourning Ritual for the King The mourning ritual for the deceased King begins with an invocation of the Rapiuma, the deified ancestors of the King. A lament ritual and ceremonial mean follow, at the end of whicht he command of the Goddess Šapaš to the dead king is declared, ordering him to descend into the underworld. Then a bird is sacrificed seven times and a blessing is declared on all of Ugarit. Incantation against snake bites E. Miglio "Yimhas Ba'lu t'y Tunnana. Wa yaggul. Wa yanassik. Atika. "Y. Le arsi idaya alata. La ahušu idaya. Alatu. Enu layya sibit. Ba'lu hizza. Rašpi bin kima yari kilayatahu wa libbahu tin paku bi gurri tin paka bi halbi ki tagawwilani. šinnataku wa ki wa šapataku la tašaššiya himma tagarimmu le Móti baraqaku yissahipu ani araninu qala šapsi hawwi batnima uhud ba'lima attumu prtl le rašihu hmnt tmt." "May Ba'lu strike Tunnanu, may he appear and thrust Atika" "To the earth. Then, I will not feel the curse; then, I will no longer be under the curse." "Seize, O Ba'lu, the arrow of Rašpu. Know that he shoots at his kidney and his heart. "Lift" your voice among the mountains. Echo your cry in the cliffs, your teeth chattering "and" your lips being unable to stop. For if you cast your bolts against Môtu, "He will be overwhelmed. I will raise my voice! ‘O Šapšu, give life! Seize the snakes, O Ba'lu!’" " I will put prtl (?) on his head, ḥmt ̠ . ṭmt ̠" Incantation Against Snakes Del Olmo Lete Let crush Ba'lu from my house the creatures, let go away and be poured out like water to the ground; Let me not then feel the curse, let me not then have any curse on me! The Lord of the arrow, Rašpu, your son, fires his kidneys and heart, Make resound your mouth in the mountains, your mouth echo in the hills! That indeed your teeth move without pause, Your mouth and your lips let not be oblivious! If your constitution is covered with the skin of death let then me myself shout, gnawed by Môt, the cry to Šapšu: “save life”! The serpents with the coriander Ba'lu. Let him take away with the prṭl-plant, from his head, belly and blood! Behold, I proclaim as offering two rams, take, please, my two rams, take, please! Behold, the flesh of two firstlings of a shocked mother ascends unto my father ascends unto thee! Walk in front of me, fire it, indeed, Ba'lu may they be cleared away like gravel !, May the dust of your house be evicted The entrails, the entrails of the creatures , oh Ḥoron may your hand be strong, I will indeed give back life, take away with the prṭl-plant at the cry of the Rapa'ūma the night ghosts I shall remove the sobbing from your mouth and may you live (in) good (health) Against the male serpents and you will repeat against the female serpents, in her dwelling the sister of Papašarru namely Papašarratu of two wild goats and I’ll return to your path with a branch If you tread on a creeping creature on the ground run away in front of it and let Baʕlu fire it, indeed! And for your abode and also for your family may Anatu stand up, Anatu yes stand up. From your family may he expel it for you, from the walls of your house may he expel it for you the creatures of terror, the creatures of convulsion the servants of Ḥôrānu may expel for you. I am going to strongly cry to your intercessors: the gods, who are like trees, like trees which do not emit sound, like stones which do not murmur. Appeal to the Gods to Remove Poison Del Olmo Lete "The inexpert did not understand how to take away the poison." "So invaded him the poison, and seized him the ruin." "Fallen in disgrace he weeps like a boy." "And sheds tears like a youngster. "Šapšu calls from heaven: "Why have you fallen, oh why have you fallen into disgrace and you weep like a boy, you shed tears like a youngster?" "Weeping he answers: "You who removes, Šapšu, from the mountains the storm clouds everywhere from the earth remove the poison." "You who removes, Šapšu, from the mountains the storm clouds everywhere from the earth remove the poison." "From the mouth of the biter, the ruin, from the mouth of the devourer, the destruction." "That remove the poison Ilu. "The divinities remove the poison." "You who removes, Šapšu, from the mountains the storm clouds, everywhere from the earth remove the poison." "That Ilu and Ḥôrānu remove the poison "That Baʿlu and Dagānu remove the poison; "That ʿAnatu and ʿAṯtartu remove the poison "That Yarḫu and Rašpu remove the poison "That ʿAṯtaru and ʿṯtpr remove the poison; "That ẓẓ and kmṯ remove the poison "That Milku of ʿAṯtartu remove the poison "That Kôṯaru and Ḫasīsu remove the poison "That Šaḫru and Šalimu remove the poison. "Remove, Šapšu, from the mountains the storm clouds from the earth already you have removed the poison, from the mouth of the biter, the ruin from the mouth of the devourer, the destruction." Liturgy Against Snakebite 24.244) Pardee The Mare Seeks an Ally Capable of Vanquishing Venomous Serpents The mother of the stallion, the mare, the daughter of the spring, the daughter of the stone, the daughter of the heavens and the abyss Calls to her mother, Šapšu: Message to Ilu Mother Šapšu, take a message to Ilu at the headwaters of the two rivers at the confluence of the deeps: My incantation for serpent bite, for the scaly serpent's poison: From it, O charmer'! destroy, from it cast out the venom. Then he binds the serpent, feeds the scaly serpent , draws up a chair and sits. Message to Ba'lu She again calls to her mother Šapšu: Mother Šapšu, take a message to Ba'lu on the heights of Sapanu: My incantation for serpent bite, for the scaly serpent's poison: From it, O charmer, destroy, from it cast out the venom. Then he binds the serpent, feeds the scaly serpent, draws up a chair and sits. Message to Dagan She again calls to her mother Šapšu: Mother Šapšu, take a message to Dagan in Tuttul: My incantation for serpent bite, for the scaly serpent's poison: From it, O charmer, destroy, from it cast out the venom. Then he binds the serpent, feeds the scaly serpent, draws up a chair and sits. Message to Anatu-wa-Attartu She again calls to her mother Šapšu: Mother Šapšu, take a message to Anatu-wa-Attartu in Inbubu: My incantation for serpent bite, for the scaly serpent's poison: From it, O charmer, destroy, from it cast out the venom. Then he'll binds the serpent, feeds the scaly serpent, draws up a chair and sits. Message to Yarihu She again calls to her mother Šapšu: Mother Šapšu, take a message to Yarihu in Larugatu: My incantation for serpent bite, for the scaly serpent's poison: From it, O charmer, destroy, from it cast out the venom. Then he binds the serpent, feeds the scaly serpent, draws up a chair and sits. Message to Rašap She again calls to her mother Šapšu: Mother Šapšu, take a message to Rašap in Bibitta: My incantation for serpent bite, for the scaly serpent's poison: From it, O charmer, destroy, from it cast out the venom. Then he binds the serpent, feeds the scaly serpent, draws up a chair and sits. Message to Attartu She again calls to her mother Šapšu: Mother Šapšu, take a message to Attartu in Mari: My incantation for serpent bite, for the scaly serpent's poison: From it, O charmer, destroy, from it cast out the venom. Then he binds the serpent, feeds the scaly serpent, draws up a chair and sits. Message to Zizu-wa-Kamatu She again calls to her mother Šapšu: Mother Šapšu, take a message to Zizu-wa-Kamatu in Hurriyatu: My incantation for serpent bite, for the scaly serpent's poison: From it, O charmer, destroy, from it cast out the venom. Then he binds the serpent, feeds the scaly serpent, draws up a chair and sits. Message to Milku She again calls to her mother Šapšu: Mother Šapšu, take a message to Milku in Attartu: My incantation for serpent bite, for the scaly serpent's poison: From it, O charmer, destroy, from it cast out the venom. Then he binds the serpent, feeds the scaly serpent, draws up a chair and sits. Message to Kotharu-wa-Hasisu She again calls to her mother Šapšu: Mother Šapšu, take a message to Kotharu-wa-Hasisu in Crete: My incantation for serpent bite for the scaly serpent's poison: From it, O charmer, destroy, from it cast out the venom. Then he binds the serpent, feeds the scaly serpent, draws up a chair and sits. Message to Šahru-wa-Šalimu She again calls to her mother Šapšu: Mother Šapšu, take a message to Šahru-wa-Šalimu in the heavens: My incantation for serpent bite, for the scaly serpent's poison: From it, O charmer, destroy, from it cast out the venom. Then he binds the serpent, feeds the scaly serpent, draws up a chair and sits. Message to Horanu She again calls to her mother Šapšu: Mother Šapšu, take a message to Horanu in Masudu My incantation for serpent bite, for the scaly serpent's poison: From it, O charmer, destroy, from it cast out the venom. Horanu Takes Care of the Problem She (the mare) turns (her) face to Horanu, for she is to be bereaved of her offspring. He (Horanu) returns to the city of the east, he heads for Great Araššihu. for well-watered Araššihu He casts a tamarisk (from) among the trees, the "tree of death" (from) among the bushes. With the tamarisk he expels it (the venom), with the fruit stalk of a date palm he banishes it, with the succulent part of a reed he makes it pass on, with the "carrier" he carries it away. Then Horanu goes to his house, arrives at his court. The venom is weak as though (in) a stream, is dispersed as though (in) a canal. Horanu Weds the Mare Behind her the house of incantation, behind her the house she has shut, behind her she has set the bronze (bolt). Horanu's Plea for Entry Open the house of incantation, open the house that I may enter, the palace that I may come in. The Mare's Requirements Give as my bride-price serpents, give poisonous lizards as my bride-price, adders as my wife-price. Horanu Assents I hereby give serpents as your bride-price, adders as your wife-price. Incantation against the Evil Eye del Olmo Lete Nn hlkt wšnwt tp ahh kn'm ahh kysmsm tspi širh lbl hrb tšt dmh lbl ks. Tpnn n bty. N btt tpnn n mhr n phr n tgr. n tgr ltgr ttb n phr lphr ttb n mhr mht ttn m bty lbty ttb n btt lbtt ttb mnt n hlkt. The restless eye which also transforms the beauty of its brother, so comely, of its brother, so handsome, consumes its flesh without a knife, drinks its blood without a cup. Distort, Face does the eye of the evil doing-sorcerer, the eye of the evil-doing sorceress does distort, face the eye of the tax collector the eye of the potter the eye of the gate-keeper. May the eye of the gatekeeper revert to the gatekeeper may the eye of the potter revert to the potter may the eye of the tax-collector revert to the tax-collector, may the eye of the evil-doing man revert to the evil-doing man, may the eye of the evil-doing woman revert to the evil doing woman. Incantation against the evil eye. The document of the feast for zalmu Toshio Tsumura You are invoked, O rpu ars You are summoned, O assembly of Didanu! Ulkn, the rpu is invoked, Trmn, the rpu is invoked Sdn-w-Rdn is invoked, Tr-'llmn is invoked, The ancient rpum are invoked. You are invoked, O rpu ars, You are summoned, O assembly of Didanu! Ammistamru the king is invoked Niqmaddu the king is also invoked. O throne of Niqmaddu, be wept for, May his footstool be shed tears for; May the king's table be wept for before it, May its tears be swallowed! Misery! Misery of miseries! Burn, O Šapsu! Burn, O Great Light! May Šapsu cry from above: "To the place of your lord, before his throne To the place of your lord, descend to the underworld, Descend to the underworld, and be low in the dust! Go down, O Sdn-w-Rdn, Go down, O Tr-'llmn, Go down, O ancient rpum! Go down, O Ammištamru, the king, Go down too, O Niqmaddu, the king!" One and make an offering two and make an offering Three and make an offering, four and make an offering, Five and make an offering, six and make an offering, Seven and make an offering. Offer a bird as a slm-offering Peace to Ammurapi and peace to his sons! Peace to Tariyelli; Peace to his house! Peace to Ugarit; Peace to its gates! The Day of the Donkey Festival The ritual on the Day of the donkey (ūm hiyārim) is targeted both at Ugaritic citizens and foreigners living in the city. Three donkeys are sacrificed in the name of the citizens and three in the name of foreigners, described in the following way: "Offer the donkey of the straightness, the straightness of the sons of Ugarit the foreigners (who live within) the walls of Ugarit" Prayer for a City Under Siege Pardee In the month of 'Iba'latu on the seventh day a sheep for Ba'lu-R'kt and in the temple of Ba'lu-'Ugarita. At sunset the King is clear (of further obligations). On the seventeenth, the king washes himself clean. A cow in the sanctuary of 'Ilu, a cow for the Ba'lu deities, a cow for Galmu, two ewes and a cow for GLMTM/The Two Princesses At the house of the ta'iyu-priest does one sacrifice (the beasts). Next you shall illumine the D-room of the Temple of Ba'lu-Ugarita, a lamb and a city-dove, these belong to the category of the ta'u-sacrifice. On the eighteenth of 'Iba'latu a bull for the MDGL/tower (?) of Ba'lu-Ugarita. A flame-sacifice and a presentation-sacrifice the King must offer at the Temple of Ilu: a neck for Ba'lu. Birds and a liver anda sheep as burnt offering for Ba'lu-Ugarita. Temples Baa'ls Temple in Ugarit contains the Tower of Baal of Ugarit, as well as a terrace where sacrifices are offered. Close to Baal's Temple lies the Temple of El. Both temples are built on large foundations and have large upper storeys. The Temple of Baal contains Baal's Divine Spear, Axe and Club. The Marzeah are religious communities devoted to the worship of a specific deity. The Clergy The Clergy at Ugarit consits of Priests (called "Kāhinīma"). A High Priest is called "Rabbu Kāhinīma". Cantors or "Qedeša" sing during ceremonies. Musical Instruments The various types of instruments used in Ugaritic religious performances are as follows. Kinnaru - cithar Thubu - flute Tuppu - large drums and tambourines Masiltama - cymbals Marqadima - clappers in the shape of a human hand